CLAGS Fellowship Award

Amount: $2,000

Next Deadline: June 1, 2015, 8:00 pm

An award to be given annually for a graduate student, an academic, or an independent scholar for work on a dissertation, a first book manuscript, or a second book manuscript. The CLAGS Fellowship is open to intellectuals contributing to the field of LGBTQ studies. Intended to give the scholar the most help possible in furthering their work, the fellowship will be able to be used for research, travel, or writing support. Adjudicated by the CLAGS fellowships committee.

Submissions Guidelines:


  1. A cover letter stating your name, address, contact information, school/campus affiliation and project description.
  2. If submitting a dissertation, please submit the most complete version of your dissertation; if submitting a first or second book manuscript, please submit at least three chapters from your proposed project.
  3. If submitting a dissertation, one copy of the abstract; if submitting a book manuscript, one copy of your prospectus.

Applications may be submitted directly through email or through file-transfer sites such as WeTransfer. Please send all submissions/file transfers to Files saved on CD are also accepted. Print copies will not be accepted.

Book explores intellectual history of black women

“Toward an Intellectual History of Black Women,” a new book co-edited by Barbara D. Savage, the Geraldine R. Segal Professor of American Social Thought at Penn, grew out of her shared scholarly interests and friendships with other black women academics.

Intellectual History of black women

“We moved from being frustrated about the omission or neglect of attention to black women’s intellectual work to dedicating ourselves to a project that could help start to change that,” says Savage, who is also chair of the Department of Africana Studies in the School of Arts & Sciences.

The book is an outgrowth of her work with the Black Women’s Intellectual History Collective, a collaborative project she founded with her co-editors, Mia Bay, a professor of history at Rutgers University; Farah J. Griffin, a professor of English, comparative literature, and African-American studies at Columbia University; and Martha S. Jones, a professor of history and Afro-American studies at the University of Michigan.

“Toward an Intellectual History of Black Women” is a collection of essays written by scholars of history and literature that highlights the works of a diverse group of black women thinkers who lived in Africa, the Caribbean, Europe, Asia, and the United States from the 17th century to the present. Topics vary from religion and slavery to the politicized and gendered reappraisal of the black female body in contemporary culture.


Ethnography as theory

Laura Nader


Ethnography is never mere description, rather it is a theory of describing that has always been controversial as to the what and how thus inspiring a dynamic intellectual process. The process has been methodologically eclectic and innovative, governed by both consensual and outdated rules. Throughout more than hundred years of Anglo-American ethnography, observation has been combined with a wide variety of theoretical outlooks from structured-functionalist to critical writings.

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El ‘turismo de suicidio’ se duplica en cuatro años en Suiza

Entre 2008 y 2012 cerca de 600 personas con enfermedades neurológicas, reumáticas, cáncer y otras patologías viajaron a Suiza para que las ayudaran a morir, pasando de 86 en 2009 a 172 en 2012. La mayoría fueron ciudadanos alemanes y británicos, pero también hubo ocho españoles. Así lo recoge un estudio de investigadores de la Universidad de Zúrich, la región a la que acudieron para practicar la eutanasia.

Un total de 611 residentes de 31 países diferentes fueron ayudados a morir en Suiza entre 2008 y 2012. En concreto, 268 alemanes, 126 británicos, 66 franceses, 44 italianos, 21 estadounidenses, 14 austriacos, 12 canadienses, 8 españoles, otros tantos israelíes, más un número inferior de otras nacionalidades.

Estas cifras las revela esta semana en el Journal of Medical Ethics un equipo de investigadores de la Universidad de Zúrich, que ha revisado las bases de datos del Instituto de Medicina Legal de este cantón para constatar que el número de personas que recibió asistencia para suicidarse en el país helvético se duplicó de los 86 casos de 2009 a los 172 de 2012. (gehiago…)

¿Muerte sin llanto? Reflexiones y comentarios críticos en torno de las investigaciones de Nancy Scheper-Hugues sobre la pobreza y la muerte infantil en el Nordeste brasileño

Death without weeping? Critical reflections and commentaries concerning Nancy Scheper-Hugues’ research on children’s poverty and death in the North-eastern Brazil

Pablo Romero Noguera
Antropólogo. Investigador doctorando en la Universidad de Barcelona.


Nancy Scheper-Hugues, antropóloga estadounidense, publicó en 1992 el libro La muerte sin llanto, con mucho éxito. En él etnografiaba la sociedad nordestina brasileña a través del caso de una ciudad de provincias y teorizaba sobre la pobreza y la muerte infantil, endémicas en la región. Sus polémicas tesis -en las que abunda con posterioridad- generaron reacciones en contra, sobre todo dentro de Brasil mismo, con el resultado de que finalmente sus investigaciones sobre estos temas no son tenidas en cuenta precisamente donde más deberían serlo. En este artículo presento el contexto y la vocación de su investigación, para seguidamente criticar sus conclusiones -en la línea de las críticas que ya se le han hecho- y proponer alternativas interpretativas a partir de sus propios datos.

Nancy Scheper-Hugues, an American anthropologist, published in 1992 Death without Weeping, a successful book. There, from a case study of a country town, she writes the ethnography of the society of North-eastern Brazil (O Nordeste) and theorizes about children’s poverty and death, both endemic. Her controversial theories, abounding in her papers afterwards, were strongly contested mainly in Brazil. As a consequence, her analyses are not taken into account precisely where they should be taken more seriously. In this article, I present the context and the aim of her research on children’s poverty and death in North-eastern Brazilian society, and then I submit a criticism -following the critics that have been already done so- and I suggest interpretative alternatives starting from her own data.

Brasil | pobreza | Nordeste brasileño | muerte infantil | subdesarrollo | Brazil | poverty | Brazilian Northeastern | children’s death | underdevelopment


Immanence and fear: Stranger-events and subjects in Amazonia

Eduardo Viveiros de Castro



This article proposes to explore the political correlates of Amazonian perspectival ontologies. From a Taulipang mythical narrative about the origin of the anus (as transcribed by Koch-Grünberg) to a Nambikwara explanation of Brazilian I.D. cards (as reported by Joana Miller), Amazonian ethnography allows us to perceive how “bodily” affects and “spiritual” encounters conspire to project a particular conception of power, sociality and truth.

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Claves feministas en la negociación del amor, Marcia Lagarderen liburua

The Tools of Policy Formulation

The Tools of Policy Formulation

Actors, Capacities, Venues and Effects

New Horizons in Public Policy series

Edited by Andrew J. Jordan and John R. Turnpenny

A PDF version of this book is available for free in open access via the Elgaronline platform – Policy analysts are accustomed to thinking in terms of tools and instruments. Yet an authoritative examination of the tools which have been developed to formulate new policies is missing. This book is the first of its kind to distinguish the defining characteristics of the main policy formulation tools, and offer a fresh way of understanding how, why and by whom they are selected, as well as the effects they produce in practice.

Why Men Used to Be Scared of Shopping Carts

Young man in supermarket

Photo: SuperStock/Getty Images

On Friday, Sociological Images reposted a really interesting piece from 2009 about a seemingly boring subject: the humble ol’ shopping cart. As it turns out, author Gwen Sharp writes, drawing on the book Cheap: The High Cost of Discount Culture by Ellen Ruppel Shell, the introduction of the shopping cart marked a pretty big shift. Traditionally, when you went into a store, “there was a long counter and you had the clerk show you the wares,” as she puts it, but shop owners soon realized it would be cheaper to just put all the goods out on shelves for patrons to peruse themselves.

Store owners quickly realized the more stuff people could carry with them, the more they’d buy — in other words, baskets weren’t good enough. Hence, shopping carts. But people didn’t like them at first — Sharp quotes from a 1977 interview from the inventor of the shopping cart, the grocery-store-chain owner Sylvan Goldman: (gehiago…)

The We and Them of Anthropology

I think about the ‘we’ and ‘them’ of anthropology quite frequently. I have always found the royal ‘we’ a bit of funny notion. Who is included in this ‘we’? Such a simple word, all of two letters, and yet it has an ambivalent presence. It can be an act of loving kinship—we are here together. We look out for one another. Or it can be an act of violence through the denial of difference: ‘we’ are just like you, so your concerns are invalid. We know what’s best. We are not amused.

The complex negotiation of simultaneous and often contradictory sameness and difference across legal orders, societies, nations, communities, disciplines, and histories drives my research of human-fish and colonial relations in Canada, and this negotiation of sameness and difference is encapsulated in the use of the word ‘we’. The State often tells Indigenous people in Canada that we are a ‘we’. It does this by asserting ‘we’ are all Canadian, so we are all one happy family of Canadian citizens loyal to the laws and principles of the Canadian State. But, paradoxically, when it suits it, the Canadian State does recognize difference (on its terms), and in so doing it frames all Indigenous peoples in Canada (through the state’s preferred moniker ‘Aboriginals’) as a contemptable ‘them’: one amorphous group of vaguely inter-related First Peoples it can treat with the same indifference and barely veiled disgust. (This produces the further problem of forcing upon Indigenous peoples a ‘we’ unasked for by any of us: the ‘we/them’ as The Other which situates the default body of authority and knowing as a white, non-Indigenous one). In Canada, it bears noting that the since the Royal Commission on Aboriginal Peoples issued its report in 1996, the Canadian State claims to recognize (though often fails to honour) a ‘nation-to-nation’ relationship between itself and First Peoples. This speaks to the articulation, in this place at least, of Indigenous peoples as nations and/or societies with our own laws, histories, language and claims to land/territory. However, the actual mobilization of this nation-to-nation relationship is another matter entirely. All too often, ‘we’ as Indigenous peoples are denied this nationhood and framed instead as a social, economic, and legal  ‘problem’ the State is saddled with. We and Them as distancing tools to avoid acknowledging ongoing legal-governance duties across nations. (gehiago…)